TARIKH - E - IMAMAT

lst Imam Mowlana Aly

2nd Imam Mowlana Husayn

3rd Imam Mowlana Zain al-Abidin

4th Imam Mowlana Muhammad al-Baqir

5th Imam Mowlana Ja'far as-Sadiq

MOWLANA MURTAZA ALY

1st Imam of the Shia and the 4th Caliph of the Muslims (10 A.H. - 40 A.H.)

Early Life:

Hazrat Aly was born in Mecca in 599 A.D. in the Hashimid family of the Arabs. His father was Abu Talib and mother was Fatima bint Asad. Hazrat Aly remained in the care of the Holy Prophet Muhammad. He married the Prophet's daughter Fatima by whom were born Hazrat Hasan and Hazrat Husayn.

The Prophet's flight (Hijrah) to Medina:

At the time of Hijrah, Hazrat Aly helped the Prophet by remaining behind in Mecca in his place. In Medina, he was made the Prophet's partner and brother in the new Muslim fraternity (brotherhood). Hazrat Aly was a brave young warrior, standard bearer of the Muslim army. He fought in almost all the battles of the Prophet.

Ghadeer al-Khumm:

The Prophet made his last pilgrimage (Hijjatul-Widdal in 10,A.H. After making his last Hajj, on his way back to Medina, the Prophet received the Message of God regarding the declaration of Hazrat Aly as his successor and Imam-e-Mubin. The Prophet at once gathered all his followers at a place called Ghadeer al-Khumm. Then he declared Hazrat Aly as his successor at the same place on 18th of Zul Hijjah, which is celebrated by the Shia as the Idd Ghadeer al-Khumm.

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Sagifa bani Saida:

At the time of the Prophet's death in 11th Hijrah, Hazrat Aly performed all his funeral ceremonies, while Hazrat Abu Bakr was chosen Caliph at a place called Saqifa bani, Saida. It is said that before the Prophet died, he wanted to make a will but was prevented from doing so by Hazrat Umar.

The Caliphate:

Hazrat Abu Bakr always consulted Hazrat Aly and received his advice regarding the wars. At the time of his death, Hazrat Abu Bakr appointed Hazrat Umar as his successor. Hazrat Umar continued to consult Hazrat Aly and paid him due respect. Hazrat Aly was one of the six members of the 'Shural (council) appointed by Hazrat Umar at the time of his death. However, he was not selected and the Caliphate went to Hazrat Uthman. Hazrat Uthman proved to be a very weak ruler, partial to his family - the Umayyads, and was killed. Hazrat Aly was now recognized as Caliph in Medina in Hijrah 35.

The Battle of Jamel:

On being recognized as Caliph, Hazrat Aly had to face the opposition of Talha, Zubair and Aayesha (the Prophet's wife). There was a battle near Basra called the battle of Jamel (camel). In this battle, Hazrat Aly won; Talha and Zubair were killed and Aayesha was sent back to Mecca in retirement.

The Battle of Siffin:

Muawia was the governor of Syria and Hazrat Aly wanted to depose him from his position. Muawia now raised the banner of revenge for Hazrat Uthman. A battle was foughtbetween them at Siffin. When Muawia saw that HazratAly's army was about to win, he ordered the raisingof Qurans on the spears and appealing for arbitration (peace). Hazrat Aly was opposed to this but had to accept it on the insistence of a section of his army. These very same people, later on, opposed Hazrat Aly for accepting the arbitration. They withdrew from his camp and were known as the 'Khawarij' for that reason.

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The Battle of Naherwan:

The arbitration was later held at a place called 'Adhruh'. This led to confusion and the arbitration court withdrew without any decision. In the meantime, the Khawarij became so troublesome to Hazrat Aly that he had to proceed against them and defeat them at the battle of Naherwan.

Death of Hazrat Aly:

Now Muawia and Hazrat Aly were face to face preparing for a final showdown. Muawia was stronger because he had the support of his strong Syrian army. They were all well paid and fresh for battle as they had done very little fighting in the past. Muawia had almost a year of peace to prepare himself. On the other hand, Hazrat Aly's army was weak because it consisted of different groups. They were opposed to each other and all of them tired after the battles of Jamel, Siffin and Naherwan. In spite of this, Hazrat Aly succeeded in gathering an army of 40,000 men; but before he could proceed against Muawia, who had now declared himself as Caliph, he was killed in the mosque of Kufa on 15th of Ramadhan, 40 A.H. (661 A.D.), by a Kharajide called Ibn Muljim.

Imamat:

Hazrat Aly is regarded as the 1st Imam by all the Shias and as the 4th Caliph by all Muslims. Imamat has come down from the line of Hazrat Aly as Spiritual Leadership as opposed to the temporal leadership of the Caliphate, although certain Imams like Hazrat Aly and the Fatimids have been Imams as well as Caliphs at the same time.

Character:

Hazrat Aly was not only known for his bravery and courage and for his close relationship with the Prophet, but also for his vast learning and knowledge, and for his strength of character.

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ISMAILIS - The Shia of Aly

"Originally, after the death of the Prophet, the Muslims were united and there was no question of Shia and Sunni until after the murder of Khalifa Uthman. Then the world of Islam was divided into two branches which in Arabic means two Shias, namely two sections, one was known as the Shia of Hazrat Aly, the other as the Shia of Muawia. These two remained until such time as Imam Hasan made his peace with Muawia when Muawia became the undisputed Caliph and the Shias of Muawia became the great central stream of Islam and the Majority (Sunnis). While the Shias of Hazrat Aly remained as the other section (Shias). To that section of Hazrat Aly the Ismailis belong.

They take the view that as Hazrat Aly having himself cooperated with the first three Khaliphs, it is not now for us to judge the first three Khaliphs, but to respect their memory as Hazrat Aly himself did all his life according to historians even in Persia.

We believe that the Imamat belongs to the House of Prophet, but that for reasons best known to himself, Hazrat Aly did not raise the question during the lifetime of the first three Khaliphs and that is good enough for us not to raise the question which he did not raise himself.

In this way, though Shias of Aly, we can sincerely join in the prayer that Allah may in His great mercy forgive the sins of all Muslims."

(Message from Mowlana Sultan Muhammad Shah - 1950)

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Early Life

Hazrat Hasan was born in Medina on 15th Ramadhan, 3 Hijra. He was a great favourite of his grandfather, the Holy Prophet Muhammad, whom he resembled very much. He was a handsome man with artistic tastes and a quiet temperament. He had eight sons and seven daughters. He was kind, generous and hospitable.

The Caliphate:

Hazrat Hasan succeeded to the Caliphate on his father, Hazrat Aly's death on 17th Ramadhan, 40 A.H. (661 A.D.), at the age of 36. On his succession to Caliphate, Muawia challenged him and led an army against him. The main part of Hazrat Hasan's 40,000 troops under his personal command, was stationed in Medina, where a part of Muawia's army met him. Hazrat Hasan's commander Qays bin Saad and his uncle Ibne Abbas led an army of 12,000 men against Muawia's main forces at Maskin.

Muawia bribed lbne Abbas and won him over but failed to attempt Qays bin Saad. Mughira bin Shaba was sent by Muawia tohazrat Hasan for negotiations. He spread the rumour that Hazrat Hasan had agreed to surrender. Some of Hazrat Hasan's men got excited by this rumour and attempted to kill him.

Hazrat Hasan being betrayed by his uncle and disgusted with the attitude and the disunity among his own -nen, decided to surrender. An agreement was confirmed between Muawia and Hazrat Hasan on the condition that Muawia should not be succeeded by his son Yazid.

Death of Hazrat Hasan:

For nine years more, Hazrat Hasan lived a quiet life of retirement at Medina. After repeated attempts of Muawia to get Hazrat Hasan poisoned, he finally succeeded. Hazrat Hasan was poisoned by his wife Asama who was offered marriage to Yazid by Muawia, but when the deed was done, Muawia did not fulfil his promise.

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Aayesha refused Hazrat Hasan to be buried near the tomb of the Prophet; therefore, he was buried near the tomb of his mother, Hazrat Fatima. Hazrat Hasan died in Medina in 50 A.H., at the age of 47.

Early Life:

Hazrat Imam Husayn was born at Medina in 4 A.H. He was born one year after the birth of Hazrat Hasan, though it is also maintained that he was born together with Hazrat Hasan. He was born pre-mature. When Hazrat Aly died, he was about 35 years old and he was 45 years old when Hazrat Hasan died.

Opposition to Muawia:

Imam usayn kept his peace with Muawia and did not claim Caliphate according to the agreement between Muawia and Hazrat Hasan. Only in the last year of his life, when Muawia began to prepare for the succession of his son Yazid, that Imam Husayn showed opposition to Muawia. One fact remains clear and certain that on the death of Muawia, in 60 A.H., Imam Husayn did not pay his allegiance to Yazid and began preparing for a showdown with him, particularly because of the insistence and support of the provinces. Opposition to Yazid was due to the fact that Yazid was not considered capable of bearing the responsibility of the Muslim Empire due to his bad character.

Invitation from Kufa:

The most insistent invitation to Imam Husayn came from Kufa and he decided to go there. Imam Husayn was very keen on going to Kufa, although it was an open country, whose people were divided in their support, and where a very able and cruel governor of Yazid, namely Ibne Ziyad was in charge. However, it was the shortest cut to success, or failure, and Imam Husayn courageously decided to risk it.

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Muslim bin Aqil:

Imam Husayn first sent his cousin, Muslim bin Aqil, to prospect the situation there and to report to him whether he should go to Kufa or not. It is also mentioned that certain agents of Kufa's governor had pretended to be followers of Imam Husayn and had insisted on inviting him to Kufa. Therefore, as a cautious step, Muslim bin Aqil's visit was the most proper thing. Muslim bin Aqil gathered many supporters and remained in hiding, moving from place to place. The governor knew of this but did not touch him purposely, because he wanted Imam Husayn to come to Kufa where he could trap him. As soon as Muslim bin Aqil wrote to Imam Husayn to come immediately, the governor took action against him. He got him arrested and tortured him to death.

Journey to Kufa:

Relying on the report sent to him, Imam Husayn started his journey to Kufa. As he expected his army to be recruited in Kufa, he took with him only his family members and friends who volunteered to go with him. On his way, he met a few messengers of the governor of Kufa, who pretended to be the followers of Muslim bin Aqil, and they urged him to proceed to Kuf a.

The Tragedy of Karbala:

Imam Husayn reached the plain of Karbala, a little distance away from the River Euphrates, on the other side of which lay Kufa. There he saw the army of Yazid under Umar bin Saad, who prevented Imam Husayn's men from approaching water, as well as from going back to Medina. Imam Husayn's camp remained under seige for a long period of time, therefore, many of his men died of thirst. Even the sons of Imam Husayn, whom he tried to take to the river for drinking water, were wounded by arrows from the enemy, and died in Imam Husayn's arms.

Many of Imam Husayn's relatives died in actual fighting. During this battle, the standard bearer of the Imam, his half brother, Hazrat Abbas, showed such heroism before he died, that to this day, he is the inspiring hero of all Shia soldiers. His tomb in Karbala is next to that of Imam Husayn, an important shrine for the pilgrimage.

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Imam Husayn died on the 10th Muharram 61 A.H. 87 people died with him; among them were his eldest son and sons of Hazrat Hasan. The brothers of Imam Husayn who were killed in this battle were all sons of Hazrat Aly, but not of Fatima. There were 33 strokes of the lance and 34 blows of the sword on his body. Umar bin Saad ordered his horsemen to trample Imam Husayn's body underneath their horses' feet because he had lost 88 men in the conflict.

The man who gave Imam Husayn the fatal blow was an Arab, known as Shimar. It was this man who cut off Imam's head and took it to the governor of Kufa. The body of Imam Husayn was buried in Karbala where today there is an important shrine, and it is the centre of pilgrimage for all Shias. After Mecca and Medina, Najaf and Karbala are considered to be the most sacred places by the Muslims.

As for Imam Husayn's head, it was taken to the governor, who sent it to Yazid at Damascus. Yazid struck it on the mouth and said, "We have taken the lives of those who were dear to us but who became rebellious and unjust." Abu Barza al Aslami, who was sitting near Yazid, protested by saying, "Withdraw your hand, for have I not seen the mouth of the Prophet on this mouth in a kiss?"

The survivors of Imam Husayn's family were brought before Yazid. Yazid had already become unpopular for the brutal killing of Imam Husayn. Therefore, he did not want to anger the people more by killing these survivors, so he sent them back to Medina.

Thus ended the life and career of Imam Husayn, the Martyr (Shaheed) of Karbala. He died and sacrificed his family so that his followers and the Muslim nation may be saved from the Ummayyad rulers. Imam Husayn was 55 years old when he died.

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MOWLANA ZAIN AL - ABIDIN

3rd Imam - (61 A.H. - 96 A.H.)

The Battle of Karbala:

In the battle of Karbala, most of Hazrat Aly's family was killed. Only a few survived; among them were two daughters, two sons and an aunt. The daughters were Zainub and Sakina; the sons were Aly Asghar (Zain alabidin) and Umar; the aunt was Fatima. Zain al-Abidin was very ill and for this reason had not participated in the battle. At the earnest request of his sisters, he was spared from death by the general Umar bin Saad, who, however, sent all the survivors to Yazid at Damascus. Yazid sent them safely back to Medina.

Early Life:

Imam Zain al-Abidin was born in Medina in 39 A.H., a year before Hazrat Aly's death. His mother was Sherbanu, the Persian princess, the daughter of Emperor Yazdegird. She had been brought to the court of second Caliph Hazrat Umar from the Persian war of conquest. She was bought by Hazrat Aly and was given in marriage to his son Imam Husayn.

Imamat:

After Imam Husayn's death in 61 A.H. in Karbala, Zain al Abidin became the next Imam at the age of 22. He lived a long life during which he saw many changes in the Ummayyad dynasty and many events in the Muslim Empire. Through all these fast moving events and changes, Imam Zain al-Abidin remained, on purpose, in retirement at Medina.

Imam Zain al-Abidin devoted himself to prayers, so much so that a whole book of his Du'a has come down to us as a mark of his piety.

He also devoted himself to the quiet organization of the Shia. After the tragedy of Karbala, what was needed mostfor the Shia was not a further conflict with the Ummayyads, but a long enough period of time to recover from the past wounds. This attitude proved the accuracy of Imam Zain al-Abidin's policy.

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Death of Imam Zain al-Abidin:

Imam Zain al-Abidin died in 96 A. H. at the age of 57. He was buried in the"Baqia" cemetery, where Hazrat Fatima and Hazrat Hasan were also buried. He was followed to the throne of Imamat by his son Muhammad, who was also caller "Al Baqir".

Early Life:

Mowlana Muhammad al-Baqir was born at Medina on Tuesday, 3rd Safar, 57 A.H. He is said to have been 3 or 4 years old on the day his grandfather Imam Husayn was killed. His mother was known as Umme Abdullah and was the daughter of Hazrat Hasan. Thus Imam Muhammad al-Baqir combined in himself the families of Hazrat Hasan and Imam Husayn.

Imamat:

Imam Muhammad al-Baqir succeeded to the throne of Imamat in 96 A.H., at the age of 39. He lived during the period of Ummayyad rule. He continued his father's policy of quiet organization of the Shia without listening to the voices of dissatisfied non-Arab population of the new Empire of the Ummayyad rulers. The state had taken measures to suppress the opposition but in spite of this, it continued to impress the minds of people and found expression in certain Shiite movements like that of Zayd.

The Zaydi Movement:

Zayd, the brother of Imam Muhammad al-Baqir rose in revolt in the time of the Ummayyad Caliph Hisham. He united many South Iraqi and Persian followers with his Arab followers. He claimed Imamat as well as Caliphate. He said that under his Imamat, everyone would have an easy life, the taxes would be lessened, the rule of justice, as laid down in the Quran and in the practices of the Imams and the Prophet, would be established and so on. His party was becoming very popular, but it was cruelly crushed by the Ummayyads and Zayd himself was killed, although his descendants survived. Some of Zayd's followers later joined the Ismaili movement when it was organized.

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The System of Da'wa (Mission):

Imam Muhammad al-Baqir in refusing to join these anti-Ummayyad violent movements was not thereby supporting the Ummayyad rulers; in fact, he was much opposed to them, but his methods differed. He concentrated on peaceful organization until such time when the right opportunity came to overthrow the Ummayyad government.

Secondly, Imam al-Baqir wanted to inspire and keep the Shia united. For this noble task, he found two great supporters, Abdul Khattab and Maymun al-Qaddah. They lived up to the time of Mowlana Ismail and were the founders and architects of the developed Ismaili philosophy. Although previously the Isinailis had their great individual missionaries like Abuzer al-Ghaffari, the whole system of Dalwa was instituted. The theory of the Divine Light was also introduced, which later on gave rise to the related doctrines of the infallible Imams and their right as Quran Natik (speaking) to keep on interpreting from time to time the Quran Samit (silent), from its outward (Zaheri) meaning into its inward (Batuni) meaning.

Death of Imam al-Baqir:

The real cause of Imam al-Baqir's death is not known with certainty. He died in the year 125 A.H., at the age of 68 years. He was succeeded to the throne of Imamat by his son Imam Ja'far as-Sadiq. Imam al-Baqir is said to have been very learned, and many of his sayings are reported. Because of his vast knowledge, he was given the title of al-Baqir, which means "Ample".

Imam Ja'far as-Sadiq, the son of Imam Muhammad alBaqir, was born in Medina in 83 A.H., during the Caliphate of the Ummayyad Caliph, Abdul Malik. His mother was known as Umme Farwa; she was the grand daughter of the first Caliph Abu Bakr. Imam Ja'far as-Sadiq succeeded to the throne of Imamat in 125 A.H., during the time of the 11th Ummayyad Caliph, Walid the Second.

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The Abbasid Caliphate:

During his lifetime, Imam Ja'far as-Sadiq saw many important events happen. He saw the revolts of Zayd and Abu Mansur; he watched the development of Abbasid propaganda. It was during his lifetime that the Ummayyad government was overthrown by the Abbasids.

A Learned Imam:

Imam Ja'far as-Sadiq was a learned Imam. He was a master of Hadith (sayings of the Prophet) and Quranic interpretation. He was supposed to be the real founder of Shiism; even the Sunni scholars and learned men held him in regard. Abu Hanifa and Malik ibn Anas, the two famous Imams of Sunni laws, were counted among his pupils. They used Imam Ja'far as-Sadiq's teachings and traditions in their works and respected the Imam. The famous scientist Jabir bin Hayyan was also the Imam's pupil. His many volumes are supposed to be based on thousands of pages written by the Imam himself, which unfortunately, have not been preserved to this day.

Ikhwan as-Safa (The Brethern of Purity):

A society called Ikhwan as-Safa was formed in the time of Imam Ja'far as-Sadiq. It began its political and intellectual activities during his lifetime. The society was influenced by Imam Ja'far as-Sadiq and in turn, influenced his own teachings.

NOTE: It is not certain that the society of Ikhwan as-.Safa was formed during the time of Imam Ja'far as-Sadiq.

Shia Doctrine:

The process of development of Shia doctrine, which began in the time of Imam al-Baqir, was continued by Imam Ja'far as-Sadiq. He received the support of able Dais like Abdul Khattab and Maymun al-Qaddah.

Hazrat Fatima:.

So long Imam Ja'far as-Sadiq's first wife was called as she lived, he followed the example of Prophet Muhammad with Hazrat Khadija and married no other. For 20 years, he had no sons except Hazrat Ismail and Hazrat Abdullah. After Fatima's death he married again and had other children - 7 in all.

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Death of the Imam:

Imam Ja'far as-Sadiq died in 148 A.H., during the reign of the second Abbasid Caliph Mansur and was buried in the "Baqia" cemetery. He lived for 65 years and was Imam for 23 years.

The Ithna Asharis:

Imam Ja'far as-Sadiq was followed by his son Imam Ismail to the throne of Imamat; although, after the death of Imam Ja'far as-Sadiq, a section of the Shia, following the Imamat of Hazrat Musa al-Kazim, separated. They are known as the Ithna Asharis (Twelvers). They are so called because the line of their Imams came to an end with their 12th Imam Mehdi, who they say went into Ghaib (hiding) in a cave and will return to them in due time.

                            5th IMAM

                      MOWLANA JA'FAR AS-SADI

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            ___________________|____________________

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    6th IMAM ISMAIL                      7th IMAM MUSA AL KAZIM

      (Ismailis)                                    |     

           |                             8th IMAM ALI BIN MUSA

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       7th IMAM                          9th IMAM MUHAMMED TAQI

MUHAMMAD BIN ISMAIL                                 |

           |                               10th IMAM ALI NAQI

           |                                        |

           |                            11th IMAM HASAN ASGARI

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           |                           12th IMAM MUHAMMED MEHDI

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           |                          (Ithna Asharis - Twelvers)

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        49th IMAM

SHAH KARIM AL-HUSAYNI

6th IMAM MOWLANA ISMAIL

7th IMAM MOWLANA MUHAMMAD BIN ISMAIL

8th IMAM WAFI AHMAD

9th IMAM TAQI MUHAMMAD

10th IMAM RAZIYID DIN ABDULLAH

It is not certain when Imam Ismail was born. He succeeded to the throne of Imamat in 148 A.H., during the reign of the 2nd Abbasid Caliph Mansur. He was closely associated with Dai Abul Khattab and his activities during the lifetime of his father Imam Ja'far as-Sadiq. After Abul Khattab's death, some people began to form a separate Khattabi sect but were later brought back into his following by Imam Ismail.

Ithna Ashari writers relate many stories about the differences of opinion and even quarrels between Imam Ja'far as-Sadiq and his son Imam Ismail. They go as far as giving qualities of drunkenness to Imam Ismail. But this can be rejected as a prejudiced (jealousy) viewpoint. It may be true that due to the Abbasis Caliph Mansur's constant watch on Imam Ismail's activities, Imam Ja'far as-Sadiq may have been forced to show a fake indifference.

It is accepted by all that Imam Ja'far as-Sadiq had given the Imamat to Imam Ismail, but it is uncertain when I mam Ismail died. Most of the Sunni and Ithna Ashari writers hold that Imam Ismail died in 145 A.H., i.e., 3 years before his father's death, and therefore, Imamat was publicly changed from Imam Ismail to his brother Musa al-Kazim. Some of these writers narrate that when Imam Ismail died, Imam Ja'far Sadiq took the signatures of all the people of Medina who had assembled in his house for the funeral. They write that a document about the death of Imam Ismail was also shown to the Abbasid Caliph for his satisfaction. This story to be false.

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Ismailis, on the other hand, strongly believe that Imam Ismail outlived his father and no change of Imamat was ever made. It is not certain when Imam Ismail died, he may have died shortly after Imam Ja'far as-Sadiq's death, or according to some reports, after 153 A.H. As long as 5 years after Imam Ja'far as-Sadiq's death, Imam Ismail is said to have been seen in Basra, where he cured a paralytic in the market.

Some later Ismaili writers hold that even if Imam Ismail died in 145 A.H., as it is believed by the Ithna Asharis and Sunni writers, it does not prove that the Imamat was changed to Musa al-Kazim; the Imamat, in fact, was passed on to Imam Ismail's eldest son, Muhammad bin Ismail.

Early Life:

Mowlana Muhammad bin Ismail was born in Medina in 131 A.H., during the lifetime of his grandfather Imam Ja'far as-Sadiq. At the time of his father Imam Ismail's death, he was about 22 years of age. He became the next Ismaili Imam and with him, the period of Satr (concealment) begins.

The Da'wa (The Mission):

Imam Muhammad bin Ismail's Imamat falls in the period of the Abbasid Caliphs al-Mehdi, Hadi and a part of Haroon al-Rashid's reign. The Imam was supported by the dais, who worked in secret for him in all parts of the Empire. They established the Da'wa in his name wherever they went and thus the mission spread. The dais considered their alloted quarters their new homes. At the Centre (Medina), the Imam was supported by dais like Mubarak and Abdullah bin Maymun al-Qaddah.

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Journey to the East:

All the sources of our information agree that Imam Muhammad bin Ismail left Medina for the East. Some say he went to Farghana in Central Asia and stayed there; others say that he passed the last days of his life in Nishapur in Persia, where he married and where his son and next Imam, Wafi Ahmad, was born.

The famous author, Rashid-ud Din, says in his record, that after leaving Medina, the Imam went to Iraq, then to Rayy, where the Imam stayed for some time. After Rayy, he went to Dumand, a mountain resort near Rayy where he stayed for a while. Then he arrived in Samla in Iran, which was later named Muhammadabad, after him.

Some authors say that the Imam had to escape from Medina due to usurpation of Imamat by Musa al-Kazim, but the real reason was Imam's desire to spread, as well as make his Dalwa firm in the East.

Dais were sent to all parts of the world by the Imam and Ismailism spread throughout the length and breadth of the civilized world of that time. Large amounts of money were received as gifts and offerings to the Imam; the money was used for the Da'wa and the Faith.

Death of the Imam:

Imam Muhammad bin Ismail died in Nishapur, leaving many sons. He was succeeded to the Imamat by his son Wafi Ahmad. The date of Imam Muhammad bin Ismail's death is not known.

Early Life:

A son of Imam Muhammad bin Ismail, by the name of Ahmad, was residing in Persia. He became the successor to the Imamat. He was born in Nishapur in the reign of the Abbasid Caliph Haroon al-Rashid and was later known by the title of Wafi. During his lifetime, his father, Imam Muhammad bin Ismail, had asked his Dais to adopt Imam's name as a cover and protection for the Imam.

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Abdullah bin Maymun al Qaddah:

Abdullah, the son of Maymun al-Qaddah, had served Imam Muhammad bin Ismail as his chief advisor and Dai throughout his life. After the death of Imam Muhammad bin Ismail, he continued to be the advisor of Imam Wafi Ahmad. He became Imam's "Hujja" (chief Dai), as well as his"Hidjab" (cover).

Headquaters of the Da'wa:

Salamiya, in Central Syria, had been adopted by Imam Muhammad bin Ismail and Dai Abdullah bin Maymun as their headquarters. However, in his last days, Imam Muhammad bin Ismail had to go to the East. During this journey, Imam Wafi Ahmad was born in Nishapur.

Imam Wafi Ahmad came to Salamiya, to the headquarters of the Da'wa. But the persecution and manhunt conducted by the Abbasid agents did not allow him to live in peace in Salamiya. Therefore, he had to travel to Daylam (Mazanderan), then to Ahwaz and onwards to Mesopotamia and Sammara. Ultimately, he came back to Salamiya where he died.

The Da'wa:

The Da'wa was conducted in full force during Imam Wafi Ahmad's time. Even when he was in Daylam, he had a group of thirty-two Dais with him to look after the Da'wa affairs. The Da'wa work went on smoothly without any serious disruption.

The Successor Imam:

Imam Wafi Ahmad had three sons; Ebrahim, Aly and Muhammad, and one daughter named Fatima. We do not know much about Ebrahim and Aly. Muhammad was born in Daylam and was appointed by Imam Wafi Ahmad as his successor to Imamat.

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Early Life:

Imam Taqi Muhammad succeeded to the throne of Imamat at Salamiya during the Caliphate of the Abbasid Caliph Mamun. Abdullah bin Maymun al Qaddah continued to be the Hujja or the Chief Dai of the Imam. The Imamat of Imam Taqi Muhammad was a distinguished one because of its literary and political activities. Dais had spread all over the Abbasid Empire.

Rasail Ikhwan as-Safa

(Encyclopedia of the " Brethern of Purity"):

A society called Ikhwan as-Safa or the Brethern of Purity, which was formed during the Imamat of Imam Ja'far as Sadiq, spread among all classes of people and in all counties during the time of Imam Taqi Muhammad. The Ismaili dais and other scholars began to compile a new encyclopaedic work called Rasail Ikhwan as-Safa under the direct supervision of Imam Taqi Muhammad. They summed up the Greek philosophical ideas and reconciled them with Ismaili Religious doctrines. They met secretly in a cave because of the unfavourable state of affairs and were scattered over various countries until the opportune time came. (See Note on page 12)

Dai Tirmidhi:

When the Rasail Ikhwan as-Safa was completed, Imam Taqi Muhammad gave orders to distribute copies of it in various mosques of the country. This was reported to the- Abbasid Caliph Mamun, who began to look for the source of this new form of mission. He invited many scholars to discuss certain philosophical matters in his court.

Among the many who went there was the Ismaili Dai Tirmidhi. He participated in the discussion with the scholars of different religions so brilliantly, that the Caliph pretended to have converted himself to Ismailism. He asked the Dai to reveal the name of the Imam to whom he promised to hand over the kingdom. As a precaution, the Dai revealed himself to be the Imam, upon which he was immediately beheaded. This saved the life of Imam Taqi Muhammad and exposed the enmity of Caliph Mamun towards the Imam and Ismailism.

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Death of the Imam:

Imam Taqi Muhammad died in Salamiya in the early decades of 3rd century after Hijra. He had two sons; Abdullah, who was appointed his successor, and Muhammad Said Khayr, who later became the guardian of his nephew, Imam al-Mahdi.

Early Life:

On his father's death, Imam Abdullah succeeded to the

Imamat at Salamiya. The aged Dai Abdullah bin Maymun died and the charge of the Da'wa was taken over by Imam's brother Said al-Khayr, who also officiated as Imam, as a Hidjab (coverman). Imam Abdullah is known as Raziyid-din Abdullah. He is said to have written the summary of the Rasail Ikhwan as-Safa, titled Risalat al-Jamia. The Jamia is usually added as the last chapter to the encyclopedia. Risalat al-Jamia is more Ismaili in character than the rest of Rasail Ikhwan as-Safa.

The Da'wa:

The mission on behalf of Imam Raziyid-din Abdullah became widespread; his Dais carried on his dalwa in distant lands too. Many people were converted to the Ismaili sect, and its organization became firm and well established. The Abbasids became alarmed by this and began their search for the Imam, but the dais kept his name a secret.

Imam Raziyid-din Abdullah lived in Salamiya, disguised as a Hashmid merchant. He held a great influence over the governor of Salamiya. Nobody suspected Imam's identity and this enabled him to direct the Ismaili movement well. Dais came to him from faraway centres. They brought with them great wealth which was placed in Imam's central treasury.

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The Time for Action:

About 260 A.H., it became clear to Imam Raziyid-din Abdullah that the time of action had come. In southern Iraq and Persia the Ismaili movement was so advanced that the dais were waiting for a word to start the revolt. Imam had to travel to the East to investigate the situation.

In Kufa, one of the most important Dais, Firuz, introduced to the Imam a person called Ibne Hawshab known as Mansur al-Yemen. It was decided that the first Ismaili state was to be established in Yemen, where Ibne Hawshab would prepare the ground in advance. This became a common understanding among all dais. Ibne Hawshab set out for Yemen that very year, 260 A.H., and reached there in 268 A.H.

The Future Imam:

From Kufa, Imam Raziyid-Din Abdullah proceeded to Askar Mukram and arrived there at the end of the same year, 260 A.H. Imam had married a lady from Basra and by her a son was born to him on 12th Shawwal, 260 A.H. He became the future Imam, Imam al-Mahdi.

After 8 years, i.e. in 268 A.H.' Imam Raziyid-Din died at Askar Mukram, leaving his son and Imam, 8 year old Mahdi, in charge of his brother Said al-Khair.

Said al-Khair:

Said al-Khair was officiating as Imam in Salamiya during the absence of Imam Raziyid-Din Abdullah. There he tried to usurp the Imamat for his own sons, but they all died. Thus Imam al-Mahdi's right remained intact. On becoming of age, Imam al-Mahdi married the daughter of Said al-Khair. She became the mother of the future Imam, al-Qaim. Soon after the wedding, Said al-Khair died at Salamiya. Imam al-Mahdi then took over the full charge of the Imamat and the Ismaili Dawa in his own hands.

Early Life:

Mowlana Abu al-Qasim Muhammad al-Qaim bi-Amrillah was born in 275 A.H., in Salamiya, where his father, Imam Muhhamadinil Mahdi was in hiding. In 303 A.H., Imam al-Mahdi proclaimed Imam al-Qaim as his successor, and upon Imam al-Mahdi's death in 322 A.H., Imam al-Qaim became our 12th Imam and the second Fatimid Caliph.

During his father's life time, Imam al-Qaim subdued various Berber and Kharajide uprisings. He carried out two invasions on Egypt, which unfortunately had to be withdrawn.

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Imam al-Qaim as Caliph:

During his own Caliphate, Imam al-Qaim sent his slave Raydan with an army for another invasion in Egypt. Raydan was unable to proceed against Fustat and had to withdraw from Egypt.

Some of the Moroccan Berber tribes tried to revolt against the Imam, but they were subdued by another slave of the Imam, called Maysur.

A man called Ibne Talut revolted, claiming to be Imam al-Mahdi's son; he was soon brought under control by Imam al-Qaim with the help of his own Berber following.

In 323 A.H., Imam al-Qaim's fleet carried out a raid on some Mediterranean ports, such as Sardinia, Genoa and Circassia (Turkey), and brought back much booty.

The Revolt of Abu Yazid:

Half of Abu Yazid's career falls in Imam Qaim's lifetime, but as the rest continues in Imam al-Mansoor's time, we will discuss it in the next chapter.

Imam al-Qaim's Death:

Imam al-Qaim died during Abu Yazid's siege of Mehdiya. He died on 13th Shawwal, 334 A.H., at the age of 59, having ruled for 12 years. He was buried in Mehdiya. The news of Imam's death was kept secret until Abu Yazid's revolt was over, although Imam al-Mansoor had succeeded as the next Imam upon Imam al-Qaim's death.

Early Life:

Mowlana Abu Tahir Ismail al-Mansoor bi-Allah was born at Qairawan in 302 A.H. His entire upbringing was in North Africa, amid an atmosphere of battle and revolts, which helped him to develop a military spirit and discipline. He succeeded to the Fatimid throne at Mehdiya in 334 A.H., at the age of 32. Abu Yazid's revolt, one of the most dangerous the Fatimid Caliphs had faced, was still on. It was left to Imam al-Mansoor to complete the task which his father, Imam al-Qaim had so courageously undertaken.

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Abu Yazid:

Among the many Berber tribes of North Africa, one of the most important was the Zanata tribe. They were at rivalry with the Kutama tribe, which had supported the Fatimids and brought them to power. To this Zanata tribe belonged Abu Yazid, who was born in Sudan. He accepted the Kharajide faith, converted his tribe to it and spread it all over North Africa and Sudan. Thus he became a great challenge to the Fatimid Caliphate.

During Imam al-Qaim's time, Abu Yazid conquered many important towns, including Baja, Raqqada and Qairawan. Imam al-Qaim sought refuge in Mehdiya, at which Abu Yazid laid a siege in 334 A.H. Due to the high morale which the Imam inspired and due to the large reserves of food, which were wisely stocked in the town in advance, the Fatimid capital was able to outlive the siege and tireout the besiegers, who under Abu Yazid, withdrew to Susa.

During Imam al-Mansoor's time, Abu Yazid continued to make trouble and Imam laid a seige at Susa. A battle was fought in which Imam al-Mansoor himself took part. The Imam defeated Abu Yazid and drew him away to Morocco. However, Abu Yazid continued to harass Imam's forces. He was finally defeated at Fort Kutama, where he was seriously wounded. He died soon after in a prison in 336 A.H.

Imam al-Mansoor respected the memory of Abu Yazid as he was a brave enemy and looked after all his family. Qadhi Nauman, the chief Fatimid Judge and author in the service of the first four Fatimid Caliphs, wrote an entire book on Abu Yazid; the book, however, has been lost. Besides Abu Yazid's revolt, Imam al-Mansoor had to face another revolt, but he was finally able to supress this revolt in 336 A.H.

Sicily:

The Fatimid army in Sicily was torn in quarrels between its two parties - the Arabs and the Berbers and due to this, Sicily was almost out of control. Imam al-Mansoor sent a very able governor, Hasan bin Aly, who succeeded in putting down all opposition and brought peace to the country.

Death of Imam al-Mansoor:

After seven years of rule, Imam al-Mansoor died on 28th Shawwal, 341 A.H., at the age of 39. He was buried at Mehdiya. Before he died, he appointed his son al-Muiz as the next Imam and Caliph.

map.... THE FATIMID EMPIRE

15th Imam Mowlana al-Aziz

16th Imam Mowlana al-Hakim bi-Amrillah

17th Imam Mowlana az-Zahir

18th Imam Mowlana al-Mustansir bil-Lah

19th Imam Mowlana Nizar

Imam Abu Tamim Maad bin al-Mansoor al-Muiz Li-din-Allah was born in the Fatimid capital, Mehdiya on 11th Ramadhan, 319 A.H., during the life of Imam al-Mahdi. Imam al-Muiz got a thorough training in Ismaili religious doctrines and the fine arts. As a young Imam, he added the religious and cultural qualities to the tradition of the soldier and administrator which his forefathers had so ably set forth. He is said to have learnt seven languages, and took much interest in law, even as a young Imam. He succeeded to the Caliphate and Imamat on 28th Shawwal, 341 A.H., at the age of 22.

Preparations in North Africa for Invasion of Egypt:

Previous attempts to conquer Egypt were made in the time of Imam al-Qaim and Imam al-Mahdi. Imam al-Muiz now prepared for another invasion. Imam spent two years in having roads constructed, wells dug, rest houses built, etc., to make it easy and organized for his troops for their march towards Egypt. The ports were ready with the fleet, the bases were ready for sending reinforcements, and a big army was recruited from the Berber tribes.

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The general, Jawhar, was put in charge of the invasion. Imam al-Muiz waited until Jawhar recovered from his sickness. He visited Jawhar everyday. On the day of Jawhar's departure in 357 A.H., the Imam gave him a most honoured send-off by asking the princes and all the officials and the troops to dismount and salute the general.

Conquest of Egypt:

Qazi Jawhar reached Alexandria and after occupying it peacefully, he proceeded immediately to Fustat. There, some people decided to put up a resistance, but they were soon put down. The town finally surrendered to Jawhar, who declared a general pardon. All the officials and ' honourables came out to receive him on 18th Shaban, 358 A.H. Qazi Jawhar immediately ordered the Khutba (a speech that traditionally precedes prayers), to be read in the name of Imam al-Muiz and chose a large area near Fustat to build the new Fatimid capital.

Construction of Cairo:

The building of the new town started at the time which the astrologers thought was inauspicious, because it was governed by the planet al-Kahir (Mars). The city was named after the planet as al-Kahira (Cairo), or more fully as al-Kahira alMahrusa (the guarded city of Mars). The city was built according to the plan previously prepared by Imam al-Muiz himself. It contained large squares, palaces and official buildings.

The al-Azhar University:

One of the most important constructions in Cairo was that of the chief mosque, Jamia al-Azhar, which is the oldest mosque in the city. It set forth a style of architecture, which characteristically became Fatimid. General Jawhar himself supervised its construction. Later, in the time of Imam al-Aziz, he built a huge library and a university, which is the oldest existing university in the world.

Qazi Jawhar's Reforms in Egypt:

The evils of famine, shortage, theft, looting, etc., which are the usual consequences of war, also afflicted Egypt; it required the administrative genius of Jawhar to control and improve the situation. He made many reforms in the system of distribution of food, in suppression of corruption and in installation of officers to supervise the work.

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Imam al-Muiz's Departure from North Africa to Egypt:

Before leaving North Africa for Egypt, Imam had to make the country secure by suppressing the revolt of Muhammad bin Khizr and by appointing a governor over North Africa.

The Imam then started his journey towards Sardinia, one of his Mediterranean bases. He regulated the affairs of Sardinia and Sicily and then went to Tripoli, where a section of his army revolted. From here he proceeded to Barqa on the borders of Egypt, where two of his eminent followers died.

Imam al-Muiz arrived at Alexandria, where Commandergroup of prominent citizens received him. Many of the officials were honoured with gifts by the Imam. Then they proceeded towards Cairo and entered the city on 7th Ramadhan, 362 A.H. Imam took over the administration in his own hands, while Jawhar returned to his work as the Commander-in-Chief of the army.

Administration:

The Fatimid Imam and Caliph held the final supreme spiritual and temporal powers in his own hands. The administration, however, was divided among various officers as follows:

a)

The Vazir: He was the chief political head of the administration. Although Qazi Jawhar was the real power behind the office, the Vazirate was given to the famous Yaqub bin Killis.

b)

The Qadi: The real power of this office was retained by Qadi Nauman, the celebrated author of the principle Ismaili law book, Daim al-Islam and of many other standard works on law and history which have survived to this day, and which are our main source of history of the Ismailis during the early Fatimid period.

i) The Muhtasib (anti-corruption officer): This officer belonged to the department of the Qadi. He was like a magistrate who looked into cases. He was similar to an inspector of weights and measures, public morals, markets and oney changers. He was kind of an anti-corruption officer, security officer and secret olice.

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ii)

The Court of Mazalim: This was a special court set up for complaints against the officials of the administration. Its purpose was to check the high-handed rule and inefficiency.

e c)

Sahib al-Kharai (Financial administrator): The financial administration was the most centrally controlled. The local revenue officers in the provinces were directly responsible to the centre.

d)

The Qaid (Commander-in-Chief): The policy of the Fatimids was to recruit loyal Berber tribes to their regular standing army and to have loyal commanders in full charge, without making any compromise on the point.

I)

Qazi Jawhar : Jawhar, originally a Sicilian, was brought in the service of Imam al-Muiz as a young slave. By his able suppression of revolts in North Africa, he earned his position of importance and through his conquest of Egypt, he became the most influential man in the whole Fatimid Empire. He was not only a good soldier, but also an able administrator; he ruled Egypt for many years until Imam al-Muiz's arrival, at which time he withdrew to his military duties and remained the Commander-in-Chief until his death in 381 A.H., during the time of Imam al-Aziz.

ii)

Navy: The Fatimids laid particular stress on the navy because of the East-West trade on which they depended and also in preparation for their invasion of Egypt. In Imam al-Mahdi's time, Sicily was made a Fatimid base, and in Imam al-Muiz's time, Crete was also added. From the very beginning, the towns of Mehdiya and Mansooriya were built as naval bases, besides Susa which was already a naval base.

A large fleet of different kinds of ships was under construction for many years in the factories at Mehdiya and Susa. Thus Imam al-Muiz prepared a solid fleet for the encirclement of Egypt via Alexandria.

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The admiral of the Fatimid fleet was called Qaid al-Qawad and had ten commanders subordinate to him. The Qaid also controlled the entire secretariat of all the armed forces.

e)

Sahib as-Shurta (the police department): The police department was made subordinate to the Courts of Law and the police were made to carry out the orders of the Qadis. The department was divided into lower and higher police, roughly corresponding to our civil and military police and were coordinated first by Jawhar himself and later by Yaqub bin Killis.

The Da'wa under Imam al-Muiz:

I)

Central Da'wa: In the time of the first four Fatimid Caliphs, the central Da'wa was actively controlled by the Imams with the help of two important people, well-versed in Ismailism, namely Qadi Nauman and Ja'far bin al-Yemeni. Imam al-Muiz appointed Dai Ja'far as the head of the entire Da'wa organization throughout the Empire, while Qadi Nauman concentrated on writing historical and legal literature.

ii)

The Da'wa in India: In India, the Dalwa began from Imam al-Mahdi's time, whenYemeni Dai, Ibn Hawshab sent his nephew Dai al-Haytham to Sind, where he preached Ismailism. From there, the Ismaili faith spread to Multan and other parts of North India, and towards Gujrat as well.

Cultural Progress:

Literature of all kinds was produced in the time of Imam al-Muiz. The center of gravity shifted to Cairo, where Fatimids became the champions of a new scientific and literary renaissance. Imam al-Muiz himself was a learnedman; he knew many languages, namely, Nubian, Latin, Spanish and Slavonic. His libraries at Mansooriya and Cairo became famous for their rich treasures of books on almost any science. Learned people were given all the encouragement to use these libraries. Imam al-Muiz himself spent much of his time in the libraries reading.

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Imam al-Muiz encouraged and handsomely rewarded the writers under his patronage. We have already noted the literary output of the Da'wa as well as secular sciences of Qadi Nauman and Dai Ja'far bin Mansoor.

There were many other minor writers, Dais, as well as others. Two important poets were Ibn Hani and Tamim bin al-Muiz.

Society:

Morales and enthusiasm were kept up by the observance of various festivals of general Islamic nature; particularly those of Shia and Ismaili. Fridays and the two Idd days were the days of festivity. Moreover, the Shia festival of Idd-e-Ghadeer al-Khumm and the 10th of Muharram were also observed.

Birthdays of the Ahl-e-Bayt (the Prophet's family) and the Imams and certain important dates of the year were celebrated. Imam took part in the celebrations of the festivals. Local festivals of secular origin, like the "Flooding of the Nile" and "Navroz" (beginning of spring) were also encouraged by the Imam. Imam al-Muiz would hold huge receptions at his palace; processions were taken through the town and the whole town was illuminated.

Death of Imam al-Muiz:

After a glorious Imamat of brilliant achievements, Imam al-Muiz died on 11th Rabbi-ul-Akhar, 365 A.H., at the age of 45 years. Before his death, Imam al-Muiz appointed his son Nizar as the next Imam, who assumed the title of al-Aziz bi-Allah. The news of Imam al-Muiz's death was not announced for eight months; the Imamat and Caliphate of Imam al-Aziz was declared on Idd-ul-Azha in 365 A.H.

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MOWLANA AL-AZIZ

15th Imam

5th Fatimid Caliph - (365 A.H. - 386 A.H.)

Early Life:

Mowlana Abu Mansoor Nizar al-Aziz bi-Allah was born on 14th Muharram, 344 A.H., at Mehdiya. He came to Egypt with his father, Imam al-Muiz, and succeeded to the Fatimid Caliphate and Imamat upon his father's death on 11th Rabbiul-Akhar, 365 A.H. The formal declaration of his succession took place eight months later on Idd-ul-Azha in 365 A.H.

The Maghrib (North Africa):

Bulkin was ruling the Maghrib as the governor of the Fatimids. The Zanata tribe of the Berbers again tried to create trouble, but was again suppressed by Bulkin. Shortly afterwards, Bulkin died; his son Mansoor succeeded him as the governor.

Mansoor, however, got a Fatimid revenue officer killed, and also showed disloyalty to the Imam. Imam al-Aziz sent a Dai to the Kutama tribe with whose help Mansoor was to be suppressed. However, the Dai was killed and Mansoor remained in power.

In 386 A.H., both the Imam and Mansoor died and the matter of the governorship of the Maghrib remained unsettled. The next Imam, Mowlana al-Hakim appointed Mansoor's 12-year old son as the governor of Maghrib.

Vazirate - Yaqub bin Killis:

Yaqub bin Killis was a Jew from Baghdad. He went to Maghrib and entered into the service of Imam al-Muiz. The Imam appointed him his financial administrator. He carried out his work with utmost efficiency and loyalty. He came to Egypt with Jawhar's army and actually controlled the administration of Egypt.

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During the last years of Imam al-Muiz's rule and the first two years of Imam al-Aziz's Caliphate, Yaqub rose to a position of greater and wider influence and in 367 A.H., Imam al-Aziz made him the chief Vazir. We have noticed how the institution of Vazirate had developed from the small beginning in the time of Imam al-Mahdi until it became established as a recognized and distinct office of supreme importance in the time of Imam al-Muiz. Yaqub bin Killis thus became the first Chief Fatimid Vazir in the true sense of the term.

Yaqub organized the revenue administration throughout the Empire. He directed the trade.of the Empire, controlled the income from different provinces and introduced a "Currency Reform", thus swelling the state treasury with enormous revenue. He encouraged religious education at Jamia al-Azhar and under his orders a regular university was instituted at al-Azhar.

In 373 A.H., he was deposed from Vazirate and imprisoned by the orders of Imam al-Aziz, as he was suspected of murder. The Imam, however, released him after a few months,returned his money and honoured him. His services toward sadministration of the Empire were indispensable. Yaqub bin Killis continued to serve as the Chief Vazir until he died in 380 A.H., after 15 years of service under Imam al-Aziz.

The Qadi:

After Qadi Nauman's death in 363 A.H., his son succeeded him in the office of the Chief Qadi. When the son, Aly bin Nauman, died in 374 A.H., he was followed by his brother, Muhammad bin Nauman. The new Qadi was a very learned man. He continued in the office in the time of the next Caliph, Imam al-Hakim and died in 389A.H.

The famous General Jawhar also died in 381 A.H., during Imam al-Aziz's time.

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Death of Imam al-Aziz:

Imam al-Aziz died at Bilbays while on his way to meet the Byzantine forces in Syria. He died of a stomach ailment on Tuesday, 25th Ramadhan, 386 A.H. When on his death-bed, he called his treasurer, Barjuwani, his Qadi, Muhammad bin Nauman, and the Amir, Hasan bin Ammar and entrusted to their guardianship the next Imam, Mowlana al-Hakim, who was only 11 years old.

Early Life:

Mowlana al-Hakim bi-Amrillah was born on 23rd Rabbi-ul-Awwal, 375 A.H., in Cairo. In 383 A.H., when he was only 8 years old, his father Imam al-Aziz declared him as his successor. Upon Imam al-Aziz's death in 386 A.H., Imam al-Hakim became the next Imam and Caliph at the age of 11 years. The power rested mainly with the council of guardianship in which Barjuwani and Ibn Ammar were the prominent figures.

Barjuwani, whose ethnic origin is uncertain, was in charge of the Turkish guards of the Empire. He was also the treasurer and the tutor of Imam al-Hakim, and as such, held great influence. Ibn Ammar belonged to the Kutama Berber tribe and held control over the Berber guards of the Imam. Both, Barjuwani and Ibn Ammar, were trying to depose each other and in this struggle, both of them were killed.

Imam al-Hakim boldly acknowledged responsibility at the young age of 15 years and began to take direct interest in the affairs of the state. He appointed Husayn, the son of the famous General Jawhar, as his new Vazir.

The business of the country was conducted at night, after the court. Imam al-Hakim would ride through the town to see for himself the condition of his people and to hear their complaints.

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As negligence and pleasure-making increased among his people, the Imam ordered his people to revert to conducting their business during daytime. The Ismaili laws on prohibition of certain vegetables, fish and wine, and the introduction of certain forms of prayer, were now implemented.

The Christians and Jews who were accustomed to very lenient treatment were put under certain restrictions. The Sunnis also followed many aspects of the Ismaili laws. In 394 A.H., when Imam al- Hakim was collecting large quantities of wood on Mt. Muquattam for some scientific purpose, the people panicked, thinking that probably the wood was being gathered for burning of all the opponents of the Caliph. Imam had to assure those people that he had no such intention.

Many of the restrictions, however justified, had to be removed in 397 A.H., in order to please the people. All this happened during the Vazirate of Husayn bin Jawhar, whose mismanagement had brought much discredit to the Imam. Husayn was dismissed from his position and later executed when he secretly took part in Abu Rakwa's revolt.

Abu Rakwa's Revolt:

Abu Rakwa was an Ummayyad prince from Spain who had taken refuge in North Africa with the Zanata people, the traditional enemies of the Fatimids. His original name was Walid bin Hisham; he was called Abu Rakwa because he carried a leather bottle and lived like a Darwaish. Banu Qurra on the Egyptian border joined Abu Rakwa and they occupied the town of Barqa. Imam al-Hakim sent Inai with an army to meet the forces of Abu Rakwa, but he was defeated at Barqa and killed.

When Abu Rakwa came close to Alexandria, the Imam sent an army under the faithful general Fadl bin Hasan bin Saleh, who met Abu Rakwa on the banks of the Nile. The two armies, separated only by this great river, proceeded southwards on the opposite banks, until they were just outside Cairo, where they camped. Abu Rakwa tried to stage a diversion, but his main army was defeated by Fadl and he fled to Sudan. There he pretended to be a Fatimid envoy, but when the Nubian King came to know his true identity, he handed him over to the Fatimid General Fadl, who had come to Sudan. Abu Rakwa was taken back to Cairo where he was sentenced to death.

Egypt was in a state of bankruptcy after the revolt of Abu Rakwa. The state treasury was empty, food was scarce. The Nile failed to rise and the country was caught in the clutches of famine and plague. To keep up the morale of his people, the Imam removed all the restrictions imposed upon different sects of Muslims and severely punished the Christian and Jewish revenue officials.

Abbasid Manifesto of 406 A.H.:

In the time of Abbasid Caliph, Qadir bi-Allah, an official manifesto was issued, declaring the Fatimids not to be the genuine descendants of Hazrat Aly and Fatima, but of Daysan bin Said. However, history has proved this manifesto to be a slander and not a fact.

The Institutions Under Imam Hakim bi-Amrillah:

a) Religious Contributions:

The mosque begun by Imam al-Aziz known as Jamia al-Anwar, was completed by Imam al-Hakim in 393 A.H., and renamed Jamia al-Hakim. In the same year, Imam al-Hakim had another mosque built, known as Jamia Rashida, of which there is no trace now. At a place called Maqs, another mosque was built by the Imam, and also a group Of other mosques called Masajid Muallaqa, which have all been destroyed. A list of mosques was compiled and sum of 9,220 dirhems a month was alloted for their upkeep.

Imam al-Hakim spent large sums of money for theologians, muezzins, Quran readers and for maintaining wells, roads, hospitals and centres for providing free Kafans to the poor people. Most of the money for these and other such purposes came from Imam's private treasury.

b) Dar-ul-Ilm or Dar-ul-Hikma (Academy of Sciences):

The famous academy of sciences, called the Dar-ul-Ilm, or the Dar-ul-Hikma was built by Imam al-Hakim in 395 A.H.

It became the biggest centre learning and research in the whole Muslim world. However, the academy was destroyed t)y Afzal Shahin Shah, the son of Badr al-Jamali. It was later revived on a different site but was completely wiped out with the end of the Fatimid Caliphate.

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Large treasures of books were preserved there; scientists and learned men used it as an academy of sciences. People who visited Dar-ul-Ilm were provided with ink, paper and pen free of charge. Lavish gifts were given to the scholars attached to this academy.

Dar-ul-Ilm was also used as the headquarters of Da'wa, which was under Abdul Aziz bin Muhammad bin Nauman's charge.

c)Scientific Activities:

i)

A huge canal at Alexandria at the cost of 15,000 dinars.

ii) An observatory at Qarafa.

iii) The famous astronomer Ibn Yunus prepared the astronomical tables (Zij) in four volumes.

iv) The principle of a fixed calendar (not necessarily depending on the appearance of the moon), probably first adopted in the time of Imam al-Muiz, was put into practice by Imam al-Hakim.

v) Ibn Haytham: The famous scientist and engineer, Ibn Haytham, was invited toCairo by Imam al- Hakim. Ibn Haytham left his native town Basra and when he approached the limits of Cairo, the Imam came personally to receive him. Ibn Haytham was entrusted with the task of finding the source of the Nile; however, he returned from Aswan abandoning the project. Cairo, Ibn Haytham was put in charge of the scientific activities. After the death of al-Hakim, he took residence in Jamia al-Azhar and wrote many books on Scientific subjects. He died in 430 A.H. Ibn Haytham became famous due to his works on Geometry. He is known as al-Hazam in Europe

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Da'wa Under Imam al-Hakim:

The Central Da'wa:

a) Sayyedna Hamidud-din-al-Kirmani:

Two important Dais preceded al-Kirmani as the heads of the entire Da'wa organization. Later al-Kirmani took over the charge of the central Da'wa under Imam al-Hakim.

Al-Kirmani was from the province of Kirman in Persia. It is not known when he was born. During Imam al-Hakim's time, he became the Chief Dai of Iraq and Persia.

Dai Kirmani came to Egypt after the revolt of Abu Rakwa to strengthen the Da'wa under the guidance of the Imam. He re-started the Dawat work at Dar-ul-Ilm which had temporarily closed down. Here he worked under Khatgin, whowas Dai Du'at.

b) The Da'wa in India:

Besides the central Da'wa, the Ismaili Da'wa was active in Syria, Yemen, North Africa, Persia, Iraq and India.

During this time, Northern India was the scene of great dawat activity. Multan had an Ismaili dynasty of Dais from 354 A.H., to 401 A.H.

The Last Years of Imam al-Hakim (407 A.H. - 411 A.H.)

a) Toleration:

During these years, Imam al-Hakim gave a very liberal new deal to the Christians and Jews. Their churches were restored and rebuilt and many of the restrictions were removed. The Sunni population was allowed to pray in their own way and even the rising Druze community was not interfered with.

This toleration was, however, not appreciated by the people, and they spread a scandal about the chastity of Imam al-Hakim's sister. The Imam wanted to punish the wrongdoers, but his guards went to such an extent in their revenge that Imam had to ask them to stop the conflict.

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Another false story was spread to the effect that Imam's sister, being thus exposed of her crime in front of her brother, got the Imam killed; however, the real circumstances of Imam al-Hakim's death will be discussed later.

b) The Rise of the Druzes:

It was during Imam al-Hakim's reign that the sect of the Druzes came into existence. The word Druze appears to have been derived from the name of Persian missionary, Muhammad bin Ismail Darazi, who arrived in Egypt in the year 407 A.H. Ismail Darazi was a Batinite who believed in the transmigration of the soul. He wrote a book in which he taught that the divine spirit which God had breathed into Adam had passed on in due succession from prophet to prophet, then to Hazrat Aly until at length it had found its abode in Imam al-Hakim. All those who conformed to Darazi's teachings, became known as Druzes and are still found in very large numbers in Lebanon and other places.

c) Disappearance and Death of Imam al-Hakim bi -Ambrillah:

In 415 A.H., a man was brought before Imam Zahir who confessed killing Imam al-Hakim for religious motives. This is an authentic report. There was a Kutami Amir, Yusuf bin Dawwas in the court of Imam al-Hakim. He was charged with corruption and was also suspected of having instigated this assassin to kill Imam al-Hakim.

It was Imam al-Hakim's custom to go out at night to his observatory at Mt.Muquattam for meditation and for observing the stars. On one such visit, he was surprised by four assassins on the way, three of whom escaped. The one who was caught was brought to Imam az-Zahir, together with the blood stained shirt of Imam al-Hakim.

The later Christian historians spread a malicious story, which was reproduced by many Muslim writers, that the Imam's sister, Sitt-al-Mulk, was in love with Yusuf bin Dawwas. This matter had come to the knowledge of the Imam, but before Imam al-Hakim could take any action, his sister conspired with Yusuf to have her brother, the Imam, killed.

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The Druzes believe that Imam al-Hakim did not die, but was taken away from Mt. Muquattam to the highHeavens. They believe that he still lives in concealment and will reveal himself in due time when the world is ready for him.

Character and Personality of Imam al-Hakim:

Tall, fair and strong, with sparkling blue eyes and grave face, Imam al-Hakim had a towering personality, which imposed its stamp of genius on every person he came across. He was brave, generous, learned and a just ruler. Imam al-Hakim's reign was marked not only by revolts, but also by the scarcity of rains and by famine and plague. How he maintained his authority through all these difficulties is a wonder.

Early Life and Succession:

Mowlana Abu Maad Ali az-Zahir was born in Cairo on 3rd Ramadhan, 395 A.H. When his father Imam al-Hakim died on 27th Shawwal, 411 A.H., Imam az-Zahir was 17 years of age. Before his death, Imam al-Hakim had already appointed az-Zahir to succeed him as the next Imam.

The news of Imam al-Hakim's death and Imam az-Zahir's succession were kept secret from the people for three months according to the usual Fatimid tradition, for the sake of security and unity. In the month of Safar, 412 A.H., it was publicly announced that Imam az-Zahir had succeeded his father to the Imamat and the Fatimid Caliphate. Imam took the title of az-Zahir li-Aziz din-Allah.

Sitt al-Mulk:

Because the Imam was still young, his aunt, i.e. Imam al-Hakim's sister, Sitt al-Mulk, ruled the Empire for five years i.e. until 416 A.H., when she died. After that, Imam az-Zahir took the reigns of Government in his own hands. At that time he was 22 years old.

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Saif-ad-Dawla Yusuf bin Dawwas:

We have seen in the previous chapter that Saif-ad-Dawla was responsible for getting Imam al-Hakim killed. (It should be noted that Saif-ad-Dawla was not the killer, but one who may have instigated the killing.) Saif-ad-Dawla was a powerful Amir and could not be dealt with immediately. So Sitt al-Mulk waited for an opportunity to avenge her brother, Imam al-Hakim's death. One day, she invited Saif-ad-Dawla to the palace to present him with gifts. However, on his return journey from the palace, she sent a party of slaves to surprise Saif-ad-Dawla and kill him. This was done in 412 A.H.

Council of Administration:

The Caliphate of Imam az-Zahir was not safe in the hands of the Vazirs and Sitt al-Mulk had to deal with them firmly. Before her death in 416 A.H., Sitt al-Mulk appointed an administrative council. Imam az-Zahir did not interfere much in the affairs of the administration which were being looked after by the appointed council.

Famine:

The year 416 A.H., saw the beginning of a terrible famine in Egypt, because the Nile did not rise. The famine lasted for three years; there were no crops; bread was almost impossible to get; animals became so scarce (a cow was sold for 50 dinars), that their slaughter was prohibited by law. Looting and rioting prevailed throughout the country; the army could not be paid; officials fell out with each other; even the pilgrims going to Mecca were attacked and looted; the slaves revolted and became the most dangerous. The Caliph, Imam az-Zahir appealed to the rich for funds, but very little came forth. However, in 41 B A.H., the Nile began to rise, the country returned to normal and order was restored.

Syria, Byzantium, and Iraq:

Because of the insecure conditions in Egypt due to famine, the Syrian towns were getting out of Fatimid control. Before Imam az-Zahir could deal with them, he saw it fit to conclude a truce with Constantine VIII of Byzantine.

After establishing peace with Byzantium in 418 A.H., Imam al-Zahir turned his attention to Syria and brought it under Fatimid rule once more.

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In 425 A.H., Imam az-Zahir sent a group of Dais to Iraq. In Baghdad, they were very successful in converting a large section of people to Ismailism.

Last Days:

Imam az-Zahir is known for his liberal and just rule. Under his Caliphate, the people led a prosperous life, except for the terrible years of famine. He had an artistic temperament and he encouraged art and music. He established a school for slaves in which they were taught the art of fighting and many other crafts. He opened an armament factory in which 3,000 employees worked. He built the Lulu palace and had a hobby of collecting precious stones.

In 427 A.H., Imam az-Zahir caught the plague; he was taken to the "Garden of the Strand" at Maqs and from there to port of Cairo, where he died on 15th of Shaban, leaving the Caliphate and Imamat to his son Mustansir, who was then seven years of age. Imam az-Zahir was 32 at the time of his death; he had ruled for 16 years.

a) Accession: In Cairo, there were two Jewish merchants, Abu Saad and his brother. Imam az-Zahir had bought a Sudani slave woman from Abu Saad and had married her. By her he got a son who was named Maad. He was born on 16th Ramadhan, 420 A.H. Eight months later, in 421 A.H., Imam az-Zahir appointed Maad as his successor. On this occasion, Imam az-Zahir gave robes of honour as a gift to nobles and spent a large amount on charity.

When Imam az-Zahir died on 18th Shaban, 427 A.H., his Vazir Jarjarai, in accordance with the previous "nass", took an oath of allegiance from the people for Imam Maad who now adopted the title of al-Mustansir bil-Lah (i.e. the seeker of help from Allah). Thus Imam al-Mustansir came to the throne of Imamat and Caliphate while he was only seven years old.

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b) Queen Mother and the Early vazirs

Since Imam Mustanisir bil-Lah was very young, his another and her former master, Abu Saad, began to take undue interest in the affairs of the state. As long as Vazir Jarjarai lived, their interference was kept in check.

Jarjarai was a vazir of long standing. He had served under Imam al-Aziz, Imam al-Hakim and Imam az-Zahir and was responsible for successfully installing al -Mustansir on the throne. During his vazirate, Egypt saw peace and prosperity. He died in 436 A.H.

After Jarjarai's death, the influential merchant Abu Saad began his intrigue for power. Dai Muayyad who witnessed Abu Saad's interference, writes, "The Jew (Abu Saad) was outwardly in her (Queen Mother's) service, but in reality had full control of the state." However, Vazir Sadaqa got tired of Abu Saad's overbearing attitude and had him and his brother assassinated. This enraged Imam's mother and she ordered the assassination of Sadaqa, who was followed by two other vazirs. This confusion and chaos finally halted with the appointment of Yazuri, whose administration lasted for eight years, a period of prosperity, efficiency and reforms.

Sikkin the Pretender:

In 434 A.H., a man named Sikkin, who had great physical resemblance to Imam-al-Hakim, declared that he was Imam al-Hakim himself and that he was in hiding after his disappearance in 411 A.H. He gathered some followers and attacked the palace built by Imam al-Hakim but was soon captured and put to death.

The Maghrib (North Africa) and the Eastern Trade:

a) Loss of North Africa:

North Africa gradually became divided into various Shiite and non-Shiite groups and became independent of the Fatimids forever. North Africa was always a liability to the Fatimid Caliphate and now that it had become independent, no effort was made to regain it. However, this had a great effect on the trade policy of the Fatimid State, which we shall examine later.

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b) Loss of Sicily:

Loss of North Africa affected Sicily also. Fatimid contact with Sicily was mainly through North Africa. When the link snapped, the contact was broken. Thus Muslim Empire in Sicily came to an end and this also affected the Fatimid trade policy towards the west.

c) Diversion of Trade:

The Fatimid trade was diverted from the west to the east because of the loss of North Africa and the advance of the Saljuqs, which resulted in the thickening of rivalry with the Abbasids and the capture of Baghdad and the decline of the Fatimid Empire.

The Yazuri Administration:

Abu Muhammad Hasan Yazuri became vazir in 442 A.H., and remained in office until 450 A.H. These eight years of hisvaziratewere marked by peace and prosperity in thecountry. He was a poor fisherman's son, originally fromYazur. He rose from position to position until he became the Qadi of Egypt. He was subsequently made Chief Dai also. He introduced the policy of agricultural reforms and for that he needed to suppress the factional quarrel and corruption at home and to discontinue the policy of territorial expansion abroad. Although his noble aim kept him in office for eight years, the steps he took towards achieving it, created serious differences of opinion and brought his downfall. In 449 A.H., Yazuri died. It is said that he was poisoned by the order of the Queen Mother. According to another version, he was executed.

Visit of Dai Muayyad:

A Persian Dai, by the name of al-Muayyad Fid-Din as-Shirazi, born in Shiraz of an Ismaili family, had been a Fatimid Dai in Persia and Iraq. He started from Persia in 438 A.H., and arrived in Cairo in 439 A.H. From then on he played a very important role in Fatimid service.

On his arrival in Cairo, he found the administration in a state of chaos. Muayyad, who was the most qualified tobecome the Chief Dai, was constantly frustrated in his ambition. First Yazuri took over the Da'wa from Ibn Nauman and appointed Muayyad only as his secretary towrite lectures (Majalis) for him. Then when his work increased and Yazuri had to give up the Da'wa, Ibn Nauman was brought back and Muayyad, for the second time, was disappointed. After Ibn Nauman's death, his son became the Chief Dai and Muayyad was put in charge of only a section of the secretariat. Shortly afterwards, he was sent away on an expedition against Baghdad.

When he returned in 449 A.H., the situation had not changed much. Yazuri had died and the country was in a state of chaos. He did not receive the welcome he deserved. Muayyad continued with his religious duties in retirement. In 450 A.H., he was appointed the Chief Dai. In 453 A.H., he was sent to Syria in exile by the Vazir. He returned to Cairo in 454 A.H., and the Imam put him in charge of organizing the Fatimid Da'wa abroad.

The period of 454 A.H. to 459 A.H., was a period of chaos and famine, but Dai Muayyad passed it in conference with Dai Lamak at the Dar-ul-Ilm, reorganizing the entire Fatimid Da'wa of the world. Muayyad remained in charge of the entire Da'wa until his death in 470 A.H. He wrote most of his works during his last years of life.

Visit of Dai Nasir Khusraw:

Nasir Khusraw, born in Khurasan in 394 A.H., resided mostly in Balkh, from where he made many journeys. He belonged to Shii Sayyed family of government officials. In his youth, he wrote poems. He was comparatively a less educated man, nevertheless, held a great appeal for the masses. He started on a long journey in 437 A.H., which brought him to Egypt in 439 A.H.

As his work was intended for general reading, he was cautious when referring to the deeper matters of religion. Nevertheless, he made it very clear that he believed in the allegorical interpretation (hidden meaning) of the Quran. He accepted the Fatimid Caliph as the true Imam and adhered wholeheartedly to the doctrines of the Fatimid sect. His book gives us a vivid picture of Egypt. He gives a most glowing description not only of the splendours of the Fatimid court, but of the extraordinary wealth and prosperity of Cairo and of the Bazaars and their merchants. His visit to Egypt inspired him to such an extent that from then onwards, he completely devoted his time to missionary work for the Fatimids. The Ismailis of Central Asia consider Nasir Khusraw as their patron saint even to this day.

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The Palace of Imam Mustansir bil-Lah

Nasir Khusraw gives us a glowing description of Imam's palace. He says that he had an occasion to see the palace the festival of Idd in 441 A.H. The grounds of the palace were as big as the town of Mayyafariqin. It had a mountain like palace in its midst, a building on each side of it call the Little Palace and the Great Palace, with a huge square in front where thousands of troops could parade. Palace guards numbered 500 foot guards and 500 horsemen. So 30,000 people lived in the palace, of whom 12,000 we servants.

The Caliph's throne was 12 feet high and gilded on three sides. It had engravings of hunting scenes and inscriptions beautiful hand. It had delicate furnishing of silk fr Constantinople and steps of silver. The throne glowed with different lights from different angles. Nasir Khusraw remarked that a whole book could be devoted to the description of the throne alone.

From the palace ran a huge tunnel opening outside the palace grounds. Through it, a person could ride on horseback. This tunnel was used by the Caliph (Imam).

Nasir ad-Dawla's Mischief:

Nasir ad-Dawla was appointed the governor of Syria, but on account of his inefficiency, he was deposed and recalled to Cairo, where he was put in charge of the Turkish regiment of the Fatimid Army. He bidded his time for revenge against the Caliph, Imam Mustansir bil-Lah.

Though deposed in Cairo, he was able to hold his own in Alexandria, where he had the support of the Arab and Berber tribes. Nasir ad-Dawla attacked Cairo, which was defended by the rival Turkish guards. After burning part of Cairo and conquering the defenders, Nasir ad-Dawla entered the City as a conqueror.

After his victory over the unhappy city, Nasir ad-Dawla became so overbearing and tyrannical in his conduct that he provoked even his own followers, and was eventually assassinated in 466 A.H.

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Invitation to Badr-al-Jamali:

The country was torn between the Turkish and the Sudani soldiers, between famine and plague and between the loot and plunder by adventurers like Nasir ad-Dawla. Vazirs followed one after the other in quick succession. There was hardly anyone in the country who could restore it to peace and prosperity. A person with tremendous courage and ability was needed to save the day. At this time, the Imam thought of one such person, Badr al-Jamali, the Fatimid governor of Akka, whom the Imam invited to Cairo. Badr al-Jamali came to Cairo on lmam's instructions and accomplished what he was required to do.

Imam Mustansir bil-Lah's Last Days:

After the death of Dai Muayyad and Dai Nasir Khusraw, the Persian Dai Hasan bin Sabbah came to Egypt in 471 A.H., during Badr al-Jamali's vazirate. Hasan bin Sabbah asked the Imam who his successor would be and the Imam named Shah Nizar as his successor. Badr al-Jamali, however, wanted to see Mustaali, the younger son of the Imam as the next Imam. Badr al-Jamali's and Hasan bin Sabbah's groups clashed on this issue, and Hasan bin Sabbah was expelled from Egypt. Badr al-Jamali, however, did not live to install Mustaali on the throne, for he died a month before Imam Mustansir bil-Lah's death. Imam Mustansir bil-Lah died in Zul-Hijja, 487 A.H.

The Bohras:

After Badr al-Jamali's death, his son, Afzal Shahin Shah, was appointed as the next vazir. Upon Imam Mustansir bil-Lah's death, Afzal Shahin Shah installed Mustaali on the Fatimid throne and the Ismailis became divided into two groups, one accepting the Imamat of Imam Nizar, who was the eldest son of Imam Mustansir bil-Lah and the other supporting Mustaali, the second son, who also claimed the Imamat. The followers of Mustaali are known by the name of "Bohras". Only two more Bohra Imams succeeded Mustaali, and the line of Bohra Imamat came to an end with Tayyeb, who the Bohras believe went into hiding.

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18th IMAM

MOWLANA MUSTANSIR BIL-LAH

|

|

| |

| |

SHAH NIZAR MUSTAALI

(Nizaris) (Bohras)

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SHAH HADI AMIR

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SHAH MUHTADI TAYYEB

| (who the Bohras

| believe went

| into hiding)

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SHAH KARIM AL-HUSAYNI

(49th Imam)

Dai Hasan bin Sabbah was told by Imam Mustansir bil-Lah that his successor would be his eldest son Nizar. This brought Hasan bin Sabbah into conflict with Badr al-Jamali, who ordered Hasan bin Sabbah's arrest; however, Hasan bin Sabbah succeeded in escaping@from the prison. He first went to Alexandria and then to Syria, from where he proceeded to Persia. From 473 A.H. to 487 A.H., he preached the Imamat of Imam Mustansir bil-Lah in Persia and Khurasan, where he was appointed as the Chief Dai.

After Imam Mustansir bil-Lah's death in 487 A.H., Dai Hasan bin Sabbah did not accept Mustaali's rule, but declared Imam Nizar as the rightful heir, thus making Persian Ismailis independent of the Fatimid Caliphate. He then began to make a Nizari state in Persia. Hasan bin Sabbah lived in a territory which was surrounded by the Saljuq power. Saljuqs were orthodox Sunnis and wanted to destroy all traces of Ismailism. In spite of their opposition, Hasan bin Sabbah succeeded in occupying Alamut, which was in the mountains of Elburz. He built strong fortresses on top of Alamut and set up Ismaili rule there.

Although in Egypt Badr al-Jamali's son had managed the succession of Mustaali to the Fatimid throne, Dai Hasan bin Sabbah continued upholding the right of Imam Nizar against the claim of Mustaali. He had been told to do so by Imam Mustansir bil-Lah himself. This meant independence from Fatimid discipline just as he was independent of the Abbasid rule.

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In his "History of the Ismailis", A.S. Picklay says, "Although Nizar was the rightful claimant to the throne after his father's death, his younger brother (Mustaali), supported by his father-in-law, the chief Vazir, usurped all the power." He further writes, "Mustaali, feeling insecure during Nizar's existence, plotted against him (Imam Nizar) and finally succeeded in making him a prisoner along with his two sons."

In Egypt, Imam Nizar continued his struggle up to 490 A.H., when he was killed. There have been some incorrect theories that Imam Nizar came to Alamut. Actually, he did not, but his son and successor, Imam Hadi, was brought to Alamut from Egypt by Abdul Hasan Saidi, a trusted Dai of Imam Nizar. Thus the Egyptian period of Ismaili Imams came to an end.

20th Imam Mowlana al-Hadi

21st Imam Mowlana al-Muhtadi

22nd Imam Mowlana al-Qahir

23rd Imam Mowlana Ala Zikrihis-Salam

24th Imam Mowlana A'La Muhammad

25th Imam Mowlana Jalalud-din Hasan

26th Imam Mowlana Alaid-din Muhammad

27th Imam Mowlana Ruknud-din Khair Shah

We have noticed Dai Hasan Bin Sabbah's conflict with Badr al-Jamali in Egypt over the question of succession to Mowlana Mustansir bil-Lah. Upon Imam Mustansir bil-Lah's death in 487 A.H., Dai Hasan bin Sabbah did not accept Mustaali's rule, but upheld the right of Mowlana Nizar as the rightful successor and thus made Persian Ismailis independent of the Fatimid Caliphate. In 483 A.H., Hasan bin Sabbah succeeded in occupying Alamut, and made a Nizari state in Persia. In Egypt, Mowlana Nizar continued his struggle until he was killed in 490 A.H. His son and successor to the Imamat, Imam Hadi, was brought to Alamut from Egypt by a trusted Dai of Imam Nizar.

Imam Hadi was about 25 years old when he came to Alamut. When Hasan bin Sabbah felt that death was approaching him, he called to Alamut an important Dai, Kiya Buzurg Ummid, from the fortress of Lamasser of which he was in charge. Hasan bin Sabbah asked Kiya Buzurg Ummid to be the Chief Dai of the Imam after him. He further introduced Imam Hadi to all who were present there and asked them to accept Imam Hadi as the rightful Imam.

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Dai Hasan bin Sabbah died in 518 A.H., after a rule marked by freedom, strength, determination and dynamism. During his lifetime, the Fatimid Caliph, Amir, son of Mustaali, wrote a pamphlet against the Imamat of Imam Nizar, but it did not do him any good. Amir was later assassinated by Nizari Fidais. Hasan bin Sabbah wrote many books, including his autobiography. However, these books do not exist today because the library at Alamut was destroyed during the time of Mongol invasion.

During the lifetime of Dai Kiya Buzurg Ummid, Imam Hadi was the acknowledged Imam and the Ismailis remained united under him. Imam Hadi died in 530 A.H., at the age of 65, in the fortress of Lamasser which was his official residence. He was succeeded to the throne of Imamat at the same place by his son, Mowlana Muhtadi, who was about 45 years old at that time. Soon after, Dai Kiya Buzurg Ummid died; his son Muhammad became the Chief Dai after him.

Dai Hasan bin Sabbah was born in an Ithna Ashari family of Rayy, sometime between 430 A.H., and 440 A.H. His father was a Shii theologian and gave Hasan bin Sabbah a good education in subjects like qeometry, astronomy and philosophy.

The story about Hasan bin Sabbah's being a fellow student with Nizam-ul-Mulk and Ummar Khayyam is obviously false as Nizam-ul-Mulk was at least 30 years Hasan bin Sabbah's senior and could not have studied with him.

Hasan bin Sabbah attracted the attention of an Ismaili dai. He began to seek more and more of Ismaili literature and got himself completely converted to the Ismaili faith. With the permission of Dai Abdul Malik bin Attash, who was then the chief of the Ismaili Da'wa in Iraq, Hasan bin Sabbah was admitted into the Ismaili community and movement.

Dai Hasan bin Sabbah must have heard about Nasir Khusraw and read his work, but it is doubtful whether he ever met him. Dai Abdul Malik bin Attash must have advised Hasan bin Sabbah to visit Cairo, the Seat of the Imamat. Eminent Dais from Persia had often travelled to Cairo to make their

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pilgrimage to the seat of the Imamat. In 467 A.H., Hasan bin Sabbah set out for Cairo, and after a journey through Syria, reached Cairo in 471 A.H., just after the Chief Dai al Muayyad had died. Hasan bin Sabbah was welcomed by Imam Mustansir bil-Lah who needed some support against Badr al-Jamali.

Conquest of the Fortresses:

There are many stories about the conquest of Alamut, including the one which states that by cutting a given piece of leather into thin strips and linking them into a big string, Dai Hasan bin Sabbah surrounded the fortress of Alamut with it and thus won it as a prize.

The fortress was built high up on a steep rock which was inaccessible except by a special passage which was well guarded. Because of its inaccessibility and height, it was called Alamut, which means, "an eagle's nest".

Dai Abdul Malik, who was the Dai in charge of the East, and who was responsible for sending Dai Hasan bin Sabbah to Egypt, continued to rule at the fortress called Shahdiz in the south of Persia. In fact, the Ismaili Dawat in Persia had two centres, one at Shahdiz, and the other at Alamut, until the time when Shahdiz was captured.

After the conquest of Alamut, other fortresses were conquered, namely, Gird Kuh in Rudbar territory where Dai Muzzafar was in charge, Lamasser where later Dai Kiya Buzurg was put in charge, and Maymundiz where later in the Ismaili history, Imam Ruknud-Din Khair Shah finally surrendered to Halaku Khan, the Mongol invader.

Life in Ismaili Fortresses:

Dai Hasan bin Sabbah was a very strict ruler. It is said that he lived in the fortress of Alamut all the time. Only twice he was seen outside the fortress and twice on the roof of the fortress, but he guided the destinies of the Ismailis not only in the neighbouring fortresses but also in other Muslim lands. He had the complete information of everything that happened in the Abbasid court of the Caliph, his Sultan and his Vazir.

Ismailis in these fortresses lived a very strict life and in times of emergencies, women and children were separated from men and sent away to a particular fortress, while the men lived a very vigorous military life.

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The Name and Practice of the Assassins and the Legend of Paradise:

Owing to the difficult situation in which the Ismailis were placed, their system of self-defence took a peculiar form. When their fortresses were attacked or besieged, they were isolated like small islands in a stormy sea. They prepared their garrisons for the fight, and as a rear-guard action, sent their agents into the very heart of the Abbasid Court in order to remove certain key trouble-makers and thus weaken the entire campaign against the Ismailis. Thus originated the practice of assassination, which, as we have seen, was a necessity.

The Ismaili Fidais carried out the assassinations with full understanding, knowing very well what the result would be. They were not, as is commonly supposed by hostile writers, being doped with drugs into carrying out these assassinations under the influence of the drugs.

Marco Polo, the famous traveller, passing through the land of the Ismailis, wrote a fabricated story about the false paradise that was shown to the Ismailis as an inducement to carry out the assassinations. This story was taken up by the hostile Sunni writers and has been widely circulated, although it does not have any foundation at all.

The story goes that the Ismaili Dais doped their followers with Hashish, and when they were out of their senses, took them into an artificial paradise which was a delightful garden. Inside this garden, the Fidai was entertained with every pleasure that he could think of. Then the dais would promise him, such a life of pleasure forever if the Fidai would carry out an assassination. If he agreed, the complete plan of a particular assassination was revealed to him. He was then doped again and while still asleep, was taken out of this paradise and back to his normal life. Later, when the Fidai woke up, he would consider this incident an inspired dream, and willingly carried out the assassination with calculation and efficiency.

The very nature of this story shows a malicious and hostile attitude of its authors. It should in no way be accepted, as it derogates the high morals and character of the Ismaili Fidais of those days, who sacrificed even their lives for the sake of their Imam.

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In this story, the word "Hashish" stands out as the source of the name "Assassins" given to the Nizari Ismailis. The Ismailis were called "Hashashin" (the users of Hashish) by the Crusaders; this word was later corrupted into "assassin". Since Ismailis practised political murders at that time, their act was called by their name - "Assassination". Professor Jawad's theory is that the word "Assassin" was applied to the Ismailis because of their belief in "Asas", that is the Imam.

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21st Imam - (530 A.H. - 552 A.H.)

In 530 A.H., Imam Hadi died at the fortress of Lamasser. His son Imam Muhtadi succeeded him. Imam Muhtadi was about 45 years old at that time. He had a grownup son, Qahir, about 25 years of age, and a grandson Hasan (Ala-Zikrihis-Salam), approximately 5 years old.

Dai Kiya Buzurg Ummid died in 532 A.H., during the lifetime of Imam Muhtadi, and was followed in Da'wa by his son Muhammad.

The political events of this period will be discussed later. Imam Muhtadi did not live long and was followed to the throne of Imamat by his son, Imam Qahir, during whose time Muhammad bin Kiya Buzurg was the Dai.

Dai Kiya Buzurg Ummid:

The early life of Dai Kiya Buzurg is not known except that for a long time he remained an Ismaili Dai under Hasan bin Sabbah. He was in charge of the fortress of Lamasser. After Hasan bin Sabbah's death, he was called from Lamasser and put in charge of the entire Ismaili Da'wa in the East.

Only two years after Hasan bin Sabbah's death, the Saljuq Sultan Sanjar, attacked Alamut, probably with the intention of judging the strength of Hasan bin Sabbah's successor. However, he was defeated, and the story goes that once when he got up from his sleep, he found a dagger thrust into his bed, with a note attached to it, saying that if he persisted in his hostility towards the Ismailis, he would find the dagger thrust into his heart. Perhaps because of this, his attitude towards Ismailis became neutral and he maintained very good relationship with the Ismaili Dai.

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Imam Muhtadi did not live long and was followed by his son, Qahir, as the Imam. When Imam Qahir died in 557 A.H., Dai Muhammad bin Kiya Buzurg had already died. The next Imam, Mowlana Ala Zikrihis-Salaam, took the reigns of the Imamat in his hands and directed the day to day affairs of the Da'wa himself, as well.

Dai Muhammad bin Kiya Buzurg's Activities:

As the Sunni harassment increased, the Ismailis effectively adopted the policy of assassination. The Abbasid Caliph Rashid was assassinated, so were three Qadis and some military men. The Afghan ruler gave protection to Ismaili Dais in his territory, but his son got them all killed.

In Daylam, the Ismailis occupied a fortress which they named Mubarak Kuh (the Mount of Blessings) and near Qazwin, a fortress, which they named Jahan Gushay(World Conqueror). Although these were small achievements, the names of these fortresses instilled hope into the hearts of the Ismailis of those times

MOWLANA ALA ZIKRIHIS-SALAM

23rd Imam - (557 A.H. -561 A.H.)

Early Life:

Imam Ala Zikrihis-Salam succeeded his father Imam Qahir in 557 A.H. Dai Muhammad bin Kiya Buzurg had died a little earlier and the administration of the Da'wa as well as the running of the Fortress Empire of the Ismailis were taken over by Imam Ala Zikrihis-Salam into his own hands.

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It is said that Imam Ala Zikrihis-Salam was the son of Dai Muhammad bin Kiya Buzurg. This is the Sunni version of Imam Ala Zikrihis-Salam's succession. However, the Ismaili sources and tradition hold this as incorrect and maintain the continuity of Imamat fro-n Imam Nizar to Imam Hadi, Imam Muhtadi, Imam Qahir and through Imam Qahir to Imam Ala Zikrihis-Salam.

When Imam Ala Zikrihis-Salam became the Imam in 557 A.H., he was 32 years old. He opened a new era in the history and the doctrines of the Ismailis.

Kura Kiya:

In 558 A.H., Ismailis built a fortress outside the city of Qazwin, which commanded influence over the city. Its people began to call Imam Ala Zikrihis-Salam, Kura Kiya, i.e. the town-lord. The Quhistani Ismailis also became active, but on the whole the policy of the Ismailis was now of peace with the surrounding Sunni areas.

Death of Imam Ala Zikrihis-Salam

There was a group of Ismailis led by the brother-in-law of the Imam, namely, Husayni Namawar. They were opposed to the new Qiyama policy and were in favour of the restoration of Sharia. Husayni conspired against the Imam and succeeded in poisoning him. After a short rule of five years, Imam Ala Zikrihis-Salam died in 561 A.H.

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Mowlana Ala Muhammad succeeded his father to the throne of Imamat at the age of 19, and with

youthful enthusiasm, put down the opposition of Husayni Namawar. He vigorously propagated

the theory of Qiyama. He insisted on the doctrine that God was present in the form of the Imam.

He propagated his genealogy through Imam Ala Zikrihis-Salam, Imam Qahir, Imam Muhtadi,

Imam Hadi and Imam Nizar, so that if there were any doubts in the minds of the people because

of the enemy propaganda, they may be removed.

Fakhud-Din ar-Razi

There is one story about the famous scientist and philosopher Fakhud-Din ar-Razi, that when he went too far in opposing the Ismaili doctrines and talking against Imam Ala Muhammad, an Ismaili Fidai, at the point of a dagger, made ar-Razi promise that in the future, he would not speak against the Imam. Fakhud-Din ar-Razi not only promised this, but also kept his promise.

Important Events:

It was about this time that the Fatimid dynasty in Egypt was overthrown by Salahudin-al-Ayyubi (Saladin), and Rashidud-Din-Sinan, an Ismaili Dai, began his famous career in Syria.

Sultan Sanjar had died and the Khwarazm Shahs were replacing the Saljuqs in their Empire.

The Abbasid Caliphate had been divided into various states and the Caliph's rule did not extend beyond his palace.

Imam Ala Muhammad died in 607 A.H., after a long rule of 47 years.

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Dai Rashid-ud-din-Sinan:

The name of Rashid-ud-din Sinan in the Da'wa affairs of Syria is as great as that of Hasan bin Sabbah in Alamut.

He was born and brought up in Iraq in a Shii family. Because of a family quarrel, he came to Alamut, studied Ismailism, and became a friend of Imam Ala Zikrihis-Salam before his

succession. Sinan was later sent to Syria by Imam Ala Zikrihis-Salam.

The group of Ismaili fortresses in the Mount Bahra area were under the charge of Dai Abu Muhammad, and after his death, they came under the administration of Sinan.

Sinan was occupied in constructing and reconstructing the fortresses. He was always moving from fortress to fortress without any bodyguard or personal troops. He worked without a government and was constantly clashing with and defeating the Franks, the Sunnis and the Nusayri invaders. His influence spread even in the Jazr district of Syria besides Mount Bahra. (Mount Bahra is now called "the NusayriMountains".)

An Ismaili author relates many anecdotes which show the kind and amiable nature of Sinan, and the confidence and love that he inspired into his people. Many stories have been woven around his personality, and sometimes in their love for him, his people went as far as identifying him with the Imam.

Sinan was appointed by Imam Ala-Zikrihis-Salam and hence remained within the discipline of Alamut. However, he freely decided how to apply the policies of Alamut to his own territory, in his own way.

Sinan changed the status of women; they worked and fought unveiled, side by side with the men.

Sinan died during the lifetime of Imam Ala Muhammad. His people remained loyal to the Imam at Alamut. After the death of Imam Ala Muhammad in 607 A.H., the restoration of Sharia created new problems both in Alamut and in Syria.

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MOWLANA JALALUD-DIN HASAN

25th Imam - (607 A.H. - 618 A.H.)

Early Life:

Mowlana Jalalud-Din Hasan was born in Alamut in the lifetime of his grandfather, Imam Ala Zikrihis-Salam. When he succeeded to the throne of Imamat in 607 A.H., he was a grown-up man, who was fully aware of the conflicts of opinion that raged during the last few years of his father, Imam Ala Muhammad's Imamat. The policy of Qiyama which was practised for almost 48 years, had created anti-forces, and there was the danger of the community being split up into two groups. Therefore, taking into consideration the changing mood of his people, Imam Jalalud-Din Hasan very wisely restored the Sharia policy. Because of his new policy, Imam Jalalud-din Hasan became known as "Nau Musalman".

This shows that more emphasis was laid on good relationship with the surrounding Sunni world, as a matter of political policy.

Pilgrimage to Mecca:

As the first step to normalize his relations with the Sunni world, Imam Jalalud-Din Hasan sent his another on a pilgrimage to Mecca as a member of the Abbasid Iraqi delegation. This meant his recognition by the rulers of Baghdad and Mecca. The Syrian delegation tried to oppose the Ismaili Association with the orthodox pilgrimage (Hajj) but the Ayyubid princess of Egypt intervened and got this Association endorsed. Thus the Imam received recognition from Egypt and Syria as well. Moreover, Imam's mother contributed generously to charity and had many wells dug, thus proving the constructive nature of the Ismaili mission.

The Qazwini People of Alamut:

The Qazwini people of Alamut still remained unconvinced of the truth of Qiyama policy. Therefore, Imam invited their scholars to visit the library of Alamut and to burn all such books if they were found to contain unorthodox material.

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Persia and Syria:

The Ismailis of Persia and Syria appreciated the difficulties and problems of this situation and gave their Imam their unflinching loyalty in his new policy, just as they had given their firm loyalty to the previous Imams in their old policy. Imam Jalalud-Din Hasan made a tour of Quhistan, Rudbar and Syria and returned with great success. In all the towns, he ordered the building of mosques and public baths.

In Syria, the new policy brought this advantage to the Ismailis that the surrounding Sunni threat was transformed into a joint front against the Franks. In Persia, the Ismailis tried to cultivate good relationship with the rising power of Khwarazms, but they were jealous of Ismailis' good relationship with the Abbasid Caliph Nasser. On Caliph's suggestion, Imam married the daughter of Amir of Khutam of ancient Iranian descent. She became the mother of the next Imam, Mowlana Alaid-Din Muhammad. The Imam also married other noble women from the Gilan nobility.

Death of Imam Jalalud-Din Hasan:

After ten years of active rules Imam Jalalud-din Hasan died of dysentery at Alamut in 618 A.H. His vazir accused Imam's wives of poisoning the Imam, but this remains uncertain.

Early Life:

Mowlana Alaid-din Muhammad was born in 608 A.H., and succeeded to the throne of Imamat in 61 8 A.H., at the age of ten years. His mother was a princess, the daughter of Amir of Khutam, of ancient Iranian descent. Imam Jalalud-din Hasan married her at the suggestion of the Abbasid Caliph Nasser.

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The Sharia Policy:

Imam Alaid-din Muhammad continued the Sharia policy of his father for about ten years. However, he noticed a change taking place in the aspirations of his people, as well as in the general political situation, and therefore, in accordance with the altered circumstances, he decided to change the nature of the Ismaili attitude towards Sharia.

The Ismailis, the Khwarazmians and the Mongols:

The Ismaili conflict with the Khwarazmians continued. In the meantime,the Ismailis started their negotiations with the Mongols. Imam sent Badr ad-Din Ahmed as his ambassador to the Mongol court, but nothing much came out of it. The Ismailis then approached the Crusaders for a joint front against the Mongols, but this did not succeed either, as the Christians were, at that time, wooing Mongols.<